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a reasonable, being. Chinese philosophy admits this, but adds
that man should try to be a reasonable, and not a merely
reasoning, being. By the Chinese, reasonableness is placed
on a higher level than reason. For while reason is abstract,
analytical, idealistic and inclined toward logical extremes,
the spirit of reasonableness is always more realistic, more human,
in closer touch with reality, and more truly understanding and
appreciative of the correct situation.

For a Westerner it is usually sufficient for a proposition to
be logically sound. For a Ch nese it is not sufficient that a
proposition be logically correct, but it must be at the same
time in accord with human nature. In fact, to be "in accord
with human nature,35 to be chinch'ing, is a greater considera-
tion than to be logical. For a theory could be so logical as
to be totally devoid of comf&oa sense. The Chinese are willing
to do anything against reason, but they will not accept any-
thing that is not plausible in the light of human nature. This
spirit of reasonableness and this religion of common sense have
a most important bearing on the Chinese ideal of life, and
result in the Doctrine of the Golden Mean, which I shall
discuss in the following chapter.


Nevertheless, this type of thinking has its limitations, too
for the logic of common sense can only be applied to humar
affairs and actions; it cannot be applied to the solution of th(
riddles of the universe. One can use reasonableness to settle
a dispute but not to locate the relative positions of the hean
and liver or determine the function of the pancreatic juice
Hence in divining nature's mysteries and the secrets of th<
human body, the Chinese have to resort largely to intuition
Strangely enough, they have intuitively felt the heart to b<
on the right and the liver to be on the left side of the humai
chest. An erudite Chinese scholar, whose voluminous Note
books1 are widely read, came across a copy of Human Anatomy
translated by the Jesuits Jacobus Rho, James Terrence, anc